%0 Journal Article %T An Introspective Analysis of Faith in Mulla Sadra’s Interpretation of the Qur’an %J Kheradname-ye sadra %I Sadra Islamic Philosophy Research Institute %Z 1560-0874 %A Seyyed Mohammed Kazem Alavi %D 1393 %\ 1393/03/31 %V 3 %N 19 %P 1-10 %! An Introspective Analysis of Faith in Mulla Sadra’s Interpretation of the Qur’an %K Mulla Sadra Mulla Sadra’s interpretation Faith assent by heart introspective analysis processes of initiation and return transactive knowledge unveiled knowledge %X Although faith constitutes the core of religious discussions, it holds its specific place in interpretive and kalami-philosophical discussions, and different scholars have dealt with it from different perspectives. Mulla Sadra also tackled the central problem of faith in his interpretation. He founded his philosophical system, the Transcendent Philosophy, based on a thorough examination of various Islamic philosophical trends. However, in his interpretation, he was in a better position to provide a comprehensive view of this topic. The analysis of faith in Mulla Sadra’s interpretation manifests his transcendent approach. Here, the writer explores Mulla Sadra’s methodology in this regard. Given the kalami origin of the problem of faith, Mulla Sadra initially examines various kalami and religious views of this issue based on three kalami features: assent by heart, verbal affirmation, and practical action. From among them, he only sees assent by heart as a factor involved in the nature of faith. At the final stage, he presents a fundamental and transcendent analysis of faith in which he considers it an introspective truth and treats it like other inner affairs. This analysis consists of four parts: In the first one, faith is examined with respect to three areas of knowledge, state, and practice. In the second and third parts, by separating the two “initiation” and “return” processes, he explores the quality of the successive order of these two processes with regard to each other and acknowledges the superiority of the process of return and, as a result, knowledge. At the final stage, he distinguishes “transactive knowledge” from “unveiled knowledge” and considers the acquisition of unveiled knowledge as the main purpose of knowledge seekers. %U http://rimag.ir/fa/Article/23719